Part Two: we do an in depth study of the book itself. Chapters 7 and 8.
Part One: About the Book and Study Index.
Part Three: A bit of Review.
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Chapter Seven
verse 1 Summary and comment:
The speaker claims a good name is finer than a salve, and the day of death better than birth.
The 'ointment' he refers to is probably made with olive oil, although some used a rendered and purified animal fat, or a blend, and things like nard (spikenard), myrrh, and frankincense. Which had, and has, medicinal properties and was used for both the skin care of the living and the embalming of the dead. See an example at the link below.
.... and we'll consider the last part of that statement above in a moment.
2 - 4 Summary and extended comment:
He continues to say that visiting a household in mourning is better than one that is feasting (having a celebration), because that's where we'll all end up. That sorrow is better than laughter, because a sad face makes a good heart. This section concludes by stating that the wise are in sorrow, while the fools are "simchah" (rejoicing / in mirth / etc).
Dramatic Pause.
OK, we get it. 'The king' was about as far 'down' as one can get. But his idea that only the 'wise' are sorrowful and only the 'fools' are happy is too much. If this is Solomon speaking, perhaps he forgot something his father wrote as the opening line to Psalm 122.
If you'd rather see evidence from a Major Prophet instead of a king who did something of a burlesque number in public (see the end of 2 Samuel 6), turn to Jeremiah 29 : 11.
And then there is a line in one of those 'oh, where is that?' books. Nehemiah 8 : 10.
Of course, in the NT, we need look no further than Philippians 4 : 4.
There is documentation in 2 Chronicles 5 that early in his reign that Solomon knew how to have a big celebration with musicians and singers, and that he invited all of his distant relatives to attend. The entertainment for the day is discussed beginning in verse 12.
We also know that according to the information presented in "The Song Of..." that Solomon also knew how to have a serious bender with a party of favorites, (see chapter 5 of our study, linked below). The word there that some translations make into "drink freely" has a bit more baggage behind it than just an 'open bar'. It meant to "drink with the intent to become 'seriously' intoxicated"... (and end up face down on the carpet!).
So, did King Solomon, in his old age, and just before he slipped into senility, become an anti-social sourpuss obsessed with his own death (as we just saw at the beginning of this chapter) and eventual legacy?
Probably.
Shall we continue? We still have half the book to go.
5 - 6
"towb" (good / better) to "shama" (hear / listen) to "gearah/ gerah" (rebuke / reproof) of the "chakam" (wise /learned / skilled) than "shama" (hear / listen) to the "shiyr" (song) of "kesil" (fool / stupid / dullard). For like "qol" (sound / noise) of "ciyr"....."ciyr"....
a "Ciyr" moment... for like the noise of "ciyr" (thorn / 'a branch from a thorn bush') "tachath" (under / beneath) a "ciyr" (caldron / cooking pot (also: 'the hook that suspends a pot over a fire') "ken" (so / thus / surely) is "sechoq" (laughter / mockery / etc) of "kesil" (fools / etc), and also, this is "hebel" (vapor).
This is a good example of how the Hebrew words are used in the poetry. Here, the writer used the same word in two different ways instead of repeating it with basically the same meaning. In other passages we've run into this for emphasis, but not so much this time. In this one, the meanings are totally different with only a slightly different inflection on the root word.
Part of this is to take advantage of the phonetics of the language as the book was read out loud to the people, usually in that famous sing-song chant still heard in Synagogues world wide.
In our verse six, the translations usually make the first "ciyr" to be thorns, and the second as a 'cooking pot', the implication is that the thorns are in the wood fire under the pot. When burned, some thorns make a loud popping and snapping sound, often accompanied by a shower of sparks, which would echo in the pot.
Now, with that image in mind, we'll get back to verse six.
end moment
Not everybody that laughs is simply a cackling chuckle-head. Once again, the speaker seems to have either forgotten, or has chosen to ignore, their own statement from earlier about how 'there is a time for laughter'.
7
"ki" (indeed / because) "osheq" (injustice / oppression) to "halal" ('to make foolish') a "chakam" (wise / learned) 'man' and "abad" (perish / destroy) the "leb" (heart / mind) a "mattanah" (gift / 'bribe').
There's two statements here, and they are, somewhat, related. Oppression will turn an otherwise wise man into an idiot who, when in a position of authority, such as a judge (who at the time were more of a civil authority than they are now), will take a bribe. And it is these statements that make it seem that these sorts of political statements are here, hiding in plain sight, from the real authorities of the time.
8 - 9
"towb" (better/ good) the "acharith" (end / 'the long term') of "dabar" (matter / thing) than the "reshith" (beginning / start), "towb" (better / good) "arek" (long / slow) of "ruach" (spirit / breath) than one "gaboah" (high / lofty / exalted) of "ruach" (spirit / breath). "al" (no / nothing) "bahal" (disturbed / troubled/ dismayed) your "ruach" (spirit / breath) "kaas" (provoke / become angry / vexed) for "ka'ac" (anger / provocation / vexation) in the "cheq" (lap / embrace / bosom) of "kesil" (fools...) "nuach" (rests / settles).
Here we have another statement that the end is better than the beginning. Then there's a change of pace. He begins talking about the spirit of person, and how patience is superior. Not being quick to get angry because anger will move into one's heart, and stay. And we all know people who seem to be constantly upset about something.
10
"al" (not / no) "amar" (say), "mah / meh" (how / why / what) "hayah" (been / happened) "yom" (days / 'time') "rishon" (former / 'old time' / earlier) were "towb" (better / good / agreeable / etc) than "elleh" (these / this). "ki" (for / because) "lo" (not / no) "chokmah" (wisdom / skill) "shaal" (ask / inquire / request) "al" (concerning / upon) this.
It would seem that the speaker is against nostalga.
And we all know that "the good old days" weren't always good, but that is how it is remembered.
Now there is a total change of tone, and it continues for a short time. You'll see.
11 - 12
"towb" (good...) "chokmah" (wisdom / skill) "im" (together / with) "nachalah" (inheritance / possessions / property) "yother" (remainder / remnant / excess / profit 'over what is needed') "raah" (see / seen / saw) the sun. "ki" (for / because) in the "tsel" (shade / shadow) of "chokmah" (wisdom / skill) is as ""tsel" (shade / shadow) of "keseph" (silver / money) and the "yithron" (advantage / profit) of "daath" (knowledge / truth / skill (includes the idea of 'cunning') that "chokmah" (wisdom / skill) saves "chayah" (life / alive) "baal" (owner / master / husband / etc).
Not long ago the speaker didn't see the advantage of being wise since Everybody died, chapter 2 verse 16. See another good example at 1 : 18, where there is grief in wisdom, and 2 : 13 says wisdom can lead to folly.
Now, all of the sudden, he's had a change of heart. Yes, everybody still dies, but, perhaps, the wise can delay their autopsy for a time.
13
"raah" (see / behold) the "maaseh" (deeds / accomplishments / acts) of 'Elohim (God) for who "yakol" (can / is able / endure / overcome / etc) to "taqan" (straighten / 'set in order') what He has "avath" (bent / twisted / etc).
This image is from early in the book, see chapter one verse fifteen.
14
In the "yom" (day / time) of "towb" (good / pleasant / bounty / etc) be "towb" (good / pleasant / agreeable / etc) and in "yom" (day / time) of "ra'" (evil / unpleasant (includes 'intentionally wicked')) "raah" (see / observe) "gam" (also / even) this "ummah" (alongside / with) this "ahah" (made / accomplished / acted) 'Elohim for "dibrah" (matter / reason / cause) "lo" (not / cannot) "matsa" (find / discover / etc) "adam" (humans / man) "achar" (following / after) "meumah" (anything / something / nothing / etc).
This statement is the answer to the question: "why does God allow evil to exist or happen?" What it comes down to is that HE created it (even by allowing it to come into existence in the world) for His own reasons. And part of the job description that comes with being the Almighty Creator of the Universe is that You don't have to explain anything to the likes of us.
To call some things "a Mystery of God" is: a somewhat weak excuse, a plausible explanation, and, in some cases, the simple truth of the matter. And it can be all of the above, at the same time.
15 - 17
"kol" (all / every) I have "raah" (seen / observed) in "yom" (days / time) of my "hebel" (vapor / breath / futility / etc), "yesh" (there exists / presence) a "tsaddiq" (righteous / just) 'man' "abad" (perishing / being destroyed) in his "tsaddiq" (righteousness), and "yesh" (there exists...) "rasha" (evil / wicked / etc) one "arak" (continuing / prolonged / lingered) in "ra'" (wickedness / evil / 'doing harm' / etc).
"al" (not / no) "hayah" (become / be / exist) "tsaddiq" (righteous / just) "rabah" (increase / multiply / become many) and "al" (not / no) be "chakam" (be wise / act with wisdom) "yother" (remain / 'over and above' / beyond), "mah / meh" (why / what) should you "shamem" (devastated / desolate / in waste)? "al" (not / no) be "rasha" (to act evil / to be wicked...) "rabah" (increase / multiply...) and "al" (not / no) be "sakal" (a fool / stupid), "mah" (why) "muth" (die / be dead) when "lo" (not) your "eth" (season / time).
That 'change of tone' didn't last long. He's taken a step back to where he had been.
But he is still seeing advantages to wisdom over the alternative. And part of that wisdom is the doing of good and the avoidance of evil. However, that comes with a caveat in our verse 16 in contrast to 17.
Evidently one can be a little too 'self-righteous' and end up being a fool just as much as one who is intentionally wicked. One only has to stop and look at the self-righteousness of the Pharisees, who Christ described as 'whitewashed tombs' in Matthew 23, to see how that sort of willing self delusion can lead to a bad end. Stay tuned as this comes into play in a moment as a form of insanity.
"God has nothing to say to the self-righteous."
- Dwight L. Moody (1837 - 1899)
18
It is "towb" (good / agreeable / etc) that you "achaz" (seize / grasp) "zeh" (this / these) and "gam" (indeed / also) from "zeh" (this / these) "al" (not / nor) "nuach" (leave / 'let fall from') your "yad" (hand / hands) for the one "yare" (reverent / fearful) 'Elohim "yatsa" (go out / come forth / depart) from "kol" (all / every).
The speaker is talking about grasping, and hanging on to, the various ideas being discussed. He also makes the point for us to not let them 'come out of your grasp'.
Anybody else enjoy the irony that 'grasping at the wind' is a bad and futile thing, while he wants you to reach out with your hand and grasp an idea?
19 - 22
"chokmah" (wisdom / skill) "azaz" (harden / strengthen / 'become fixed in place') to the "chakam" (wise / skillful / learned) "eser / asarah" (ten) "shallit" (rulers / authorities) who are in a "iyr" (city). "ki" (surely / indeed) "adam" (a man / human) "ayin" (is not / none) "tsaddiq" (righteous / just) "erets" (earth (the planet)) who does "towb" (good...) and "lo" (not) "chata" (sin / incur guilt).
"gam" (also / indeed) "kol" (all / every) "dabar" (words / speech) they speak "al" (not / nor) give "leb" (heart / mind) to that you "lo" (not) "shama" (hear / listen) your "ebed" (servant / slave) "qalal" (curse / despise) you. For also "paam" (occurrence / time) "rab" (many / much) "yada" (know / understand) your own "leb" (heart / mind) that your have "qalal" (cursed / despised) "acher" (others / another).
This section is the first few statements after the speaker has told whoever is listening or reading, to hang on to these words.
Here, he points out another advantage of wisdom where, before, he saw no profit or gain from it because he was still mortal. Well, as it turns out, not only may wisdom keep you from dying young (remember verse 17, just before he said to keep these words), now he reminds you that it will make you stronger than the rulers of the city.
Then he reminds us again that 'everybody sins', and not to pay attention to the talk of others, because you have probably said some things you shouldn't, just like they do.
23 - 25 Summary and comment:
The speaker then says he has tested all this 'by wisdom', and said he would 'be wise', only to find out it was "rachoq" (remote / distant) from him. (which may be the wisest thing he's said yet.)
"rachoq" (remote / distant) which has been / is and "amoq" (deep (as in the ocean depths)) "amoq" (the term is repeated for emphasis) who can "matsa" (discover / obtain). Then he turned his heart and mind to "yada" (know / understand) to "tur" (explore / search) and to "baqash" ('seek for with the desire to find') wisdom and "cheshbon" (reasoning / intelligence / logic) and to know the evil of "kesel" (folly / stupidity) and "sikluth" (foolishness) of "holelah" (insanity).
Here he explains what he has been doing, but not so much the why. He has spent considerable time and effort attempting to become wise, possibly to gain the advantages we just saw, but he's already admitted that many who he would label as 'fools' have done all right for themselves with much less effort. Including whoever is the next king, see 2 : 19.
Remember a little while ago we talked about that special form of insanity where false self-righteousness convinces somebody they are doing the right thing? Here it is again.
26
"matsa" (discovered / found) I more "mar / marah" (bitter) than "maveth" (death / act of dying) the "ishshah" (woman / wife) - she is a "matsowd" (fortress / net snare (to entrap animals)) and is "cherem" ('accursed thing' / 'something which is doomed' (includes things that can destroy)) by her "leb" (heart / mind), "esur" (bonds / manacles (handcuffs) / fetters (ankle chains)) are her "yad" (hands), the "towb" (good / ...) one "panim / paneh" (before / 'in presence') 'Elohim (God) "malat" (escapes / saved / delivered) "min" (from) her, and the one "chata" (in sin / incurring guilt) will be "lakad" (seized / ensnared / captured) by her.
Here we get the idea that whoever is speaking, didn't enjoy the company of women. Most translations seem to agree that he is talking about a woman who traps a man with her heart, and yet she chains him down. He sees her as worse than death. Which in context of how he's been talking about how death is preferred to life, is pretty bad. And yet the man that is good before God can escape her.
And he's not done talking about women just yet. Let's keep going.
27 - 29
"raah" (see) "zeh" (this / these) I "matsa" (found / discovered), "amar" (said / says) "Qoheleth" (teacher / preacher (we haven't seen this word since chapter one, it appears again in chapter twelve)) "echad" (one) to "echad" (one) "matsa" (to find / discover) the "cheshbon" (thought / reasoning / plan / etc).
"asher" (what / that / which) "od" (still / yet / besides) "baqash" (to search / to desire / etc) my "nephesh" (soul / inner self ...) and "lo" (not / none) "matsa" (discovered / found), man "echad" (one / single) from a "eleph" (thousand / 'thousands') "matsa" (discovered / found), and "ishshah" (woman / wife) in "kol" (all / every) "elleh" (these / those) "lo" (not) "matsa" (discovered / found). "bad" (apart /alone) this I "matsa" (discovered / found), that "asah" (made / accomplished) 'Elohim "adam" (man / humans) "yashar" (straight / upright (includes a sense of 'righteousness')) and "hem" (they / them / those) have "baqash" (searched / to desired / etc) "chishshabon" (plans / inventions / devices / etc) "rab" (many / much).
The 'teacher' says he has reasoned out things by 'adding ones'. Then he has searched with all his soul and not found, a man among a thousand, a woman among all the people he didn't find.
Again, what this verse actually says depends on where the punctuation is placed. It could also be read that he did find a man, but not a woman. The various translations have both. See link below.
He continues with the statement that God has made mankind 'righteous'.... but humans had other plans. If you have any questions, see our study of the early chapters of Genesis.
end seven
Chapter Eight
verse 1
Who is like "chakam" (wise / skilled / learned) and who "yada" (knows / understands) the "pesher" (interpretation / explanation (the only occurrence of this form of the word in the OT)) "dabar" (matter / thing / words / etc), the "chokmah" (wisdom / skill) of a man "or" (shine / give light) his "panim / paneh" (face / presence) and the "oz" (strength / power / force) of his "panim / paneh" (face / presence) is "shana / shanah" (changed / altered).
There's several statements here. First he wonders who is like the wise, and who understands, and can explain things. Then he states that wisdom will make a person's appearance different, stating that their face will shine, which is how the face of Moses was described at the end of Exodus 34 after he had been in the Presence of GOD. The passage concludes with the line that 'the power or strength' of their face is changed. The Hebrew word "oz" is not translated as 'hardness' (NIV / ASV / RSV / and others), or 'harsh' (NLT), anywhere else in the OT. See link below.
Remember how we were floating the idea that Ecclesiastes was written down during the Babylonian exile? And how there was some political commentary in the text that looked to be aimed at their oppressors. Welcome to our chapter eight, and some commentary aimed at the Jews who are being oppressed, and some of it will sound familiar.
2 - 4
I say the "pi" (mouth / words) of the "melek" (king) you must "shamar" (keep / guard / observe / give heed), for the sake of "shebuah" (oath / vow) of 'Elohim. "al" (not / no) "bahal" (terrified / dismayed / 'in haste from fear') and from "panim" (presence / before) "halak" (walk / proceed / 'to go away from') not "amad" (stand / abide) in matters "ra'" (evil / bad / wicked / etc) for all that "chaphets" ('take pleasure in' / desire) his "asah" (works / accomplishments).
Where the word of the king is, is "shilton" (authority / power) and who can say to him "mah" (what) "asah" (doing / accomplishing / performing)?
He's saying that they are to obey the king, for God's sake, and not to do evil or take pleasure in it. And then we have a statement that the words of the king come from the seat of power. And, in most cases, nobody is going to question it to his face.
This is echoed in the New Testament when we are told to obey civil authorities by both Christ, Matthew 22, and Paul in Romans 13.
5 - 7
the one "shamar" (keeping / observing / etc) a "mitsvah" (command / law (in context: 'the word of the king')) "lo" (not) "yada" (know / understand / etc) "dabar" (word / matter / etc) "ra'" (evil / bad / wicked), a "eth" (time / season) and "mishpat" (judgment / law / etc) "yada" (know / understand / etc) "leb" (heart / mind) of a "chakam" (wise / skilled / learned) one.
"ki" (because / for) "kol" (all / every) "chephets" (delight / pleasure (includes the idea of 'purpose')) that exists a "eth" (time / season) and a "mishpat" (judgment / decision / ordinance) "ki" (because / for) the "ra'" (evil / wicked / unpleasant / distress) of "adam" (humans) is "rab" (much / great / chief) "al" (over / on / upon / etc) him. "ki" (because / for) "ayin" (nothing / 'there is not' / none) "yada" (knowing / understanding / etc) what "hayah" (will happen / come to pass / become), "asher" (when / where / how / etc) "hayah" (will happen ...) who can "nagad" (make known / tell / announce) it to him?
He says that if you keep the commands of the king, nothing bad happens. Well, no. "I was just following orders" has been shown not to be an effective defense. For an example we'll ask President Nixon's "Watergate plumbers" to stand up and take a bow. As you can see from the links below, it didn't go well for them, including long vacations in the 'Hotel Graybar'.
Our verse six is a revisit to the "to everything there is a season" section at the beginning of chapter three. This time through there is a specific mention of what is pleasurable, and the context reads as if 'enjoying it', whatever it is, is why it is being done or acquired. But then there is the immediate statement that 'judgment' of that is included as part of the package, and implies that the judge is The Judge. Then it goes on saying that you don't know what will happen or when, and nobody can tell you. Which, unless you have an Old Testament Prophet living next door, is true.
And then in verse eight the speaker comes back to a topic that has been haunting this book since it began. We'll warm up for it with a quote from one of "the President's Men" from earlier.
"Defeat the fear of death and you welcome the death of fear."
- G. Gordon Liddy (1930 - 2021, convicted of nine felonies, sentenced to twenty years, served four and a half. Sentence commuted by President Carter. See link below.)
8 - 9
"ayin" (nothing / 'there is not' / none) human "shallit" (rules / has authority / has power) over "ruach" (wind / breath / spirit) to "kala" (restrain / withhold / keep) "ruach" (wind / spirit), and "ayin" (nothing / 'there is not' / none) "shilton" ('in authority' / 'has power') over "yom" (day) of his "maveth" (death / 'to die'), and "ayin" (nothing / 'there is not' / none) "mishlachath" (discharge / release) in "milchamah" (battle / conflict / war) "lo" (not / no) "malat" (escape / save / deliver) "resha" (evil / wickedness / injustice) its "baal" (master / owner).
All this I have seen to "nathan" (give / gave) my "leb" (heart / mind) to "kol" (all / every) "maaseh" (work / accomplishment (implies: intentional)) done 'under the sun' a "eth" (time / season) has "shalat" (ruled / have power / dominate) humans over humans for "ra'" (evil / wicked / etc) 'for themselves'.
If you compare the translations on this verse, some say "retain the spirit" others say "contain the wind". It is quite possible that the Hebrew intended both meanings as he has spent some time telling us we're trying to "grasp the wind" and he is about to talk about death, when one fails to cling to their spirit as it exits stage left. Then he goes on to say that he has thought about all this, and that there is a time when one man rules over others and ends up doing evil to himself.
We probably all knew that, so we'll move on.
10 - 12
And in this I have seen "rasha" (wicked / guilty / evil) ones being "qabar" (to bury / to inter (in a grave)) and they went from "maqom" (site / place / location) of "qadosh" (holy / sacred / consecrated (set apart)) they "halak" (proceeded / came / walked) and they were "shakach" (forgotten / mislaid) in the city where they had "asah" (performed / acted / done), this too is "hebel" (vapor / futility).
"asher" (that / which / because / etc) "ayin" (nothing / 'there is not' ...) "asah" (to make / to act / do / etc) "pithgam" (judicial sentence / official decree) "maaseh" (work / labor / deed / product / etc) "ra'" (evil / wicked / bad / etc) "meherah" (in haste / quickly / with speed / etc), "al" (on / upon /...) this "male / mala" (complete / to fill / etc) "leb" (heart / mind) of the "ben" (sons / children) of men "asah" (to make / to act / do / etc) "ra'" (evil / bad / harm). "asher" (that / which / because / etc) "chata" (sinner / guilty / wrongdoer) "asah" (does / accomplishes / acts) "ra'" (evil / wrong / harm) "meah / meyah" (one hundred / 'hundreds') 'times' and "arak" (prepared / in order / arranged / etc) to them, "ki" (for / because / indeed ...) "gam" (also / even / surely) "yada" (know / understand) I that there is "towb" (good / pleasant / agreeable) for those "yare'" (revere / fear / hold in awe) 'Elohim who "yare'" (revere / fear / hold in awe) "panim" (presence / face) of Him.
The implication in verse ten is that the speaker has seen a brutal tyrant die, and then be praised and admired in the city / country they had terrorized. Once the dictator assumes room temperature it seems the people forget all the abuse and sing songs about him. We've seen that in our own time, and then, from the outside, wonder how much of that admiration is real, and how much is being done because they have to. And, then he observes that all that is vapor, and we agree.
And then comes something else that could have been from yesterday's news: Because the penalty for evil isn't carried out immediately, 'the children of the people' carry out more crime. Then the 'teacher' says that although the 'bad guys' do something a bunch of times, in the end, there's something better for those who stand with God. As for the 'bad guys', stay tuned:
13
And "towb" (good / pleasant / agreeable) "lo" (not / never) "hayah" (to be / come to pass / happen) "rasha" (wicked / evildoers / guilty) and "lo" (not...) "arak" (linger / extend / prolong (also: set in order / arrange)) "yom" (day / days) like a "tsel" (shadow / shade) "asher" (that / which / that) "ayin" (is not / nothing / none) "yare'" (revere / fear / hold in awe) "panim" (presence / face) of 'Elohim.
"Oh, by the way, even if evil has what seems like good long run, in the end, it'll be just a shadow, because they do not fear God."
14 - 15 Paraphrase, verse, and comment:
There is a "hebel" (vapor) on the Earth, that touches the "tsaddiq" (righteous / just) and their works with what is due the "rasha" (wicked / evildoers / guilty) by their works, and their are wicked that reap the rewards of the righteous. This is also "hebel" (vapor).
And "shabach" (praise / glorify) I the "simchah" (gladness / rejoicing) "asher" (who / which / that) "ayin" ('there' is not / nothing) "towb" (good / agreeable / better) for a man 'under the sun' "ki" (for / surely / indeed) than to "akal" (eat) and "shathah" (drink) and "samach" (rejoice / be glad / be joyful), and "hu" (this / same) will "lavah" (join to / remain / unite) "amal" (labor / toil (with sorrow)) during his life, given to him by 'Elohim 'under the sun'.
Once again, the speaker makes a point to say something that everybody who has been paying attention in their life has noticed. That the good get the retribution for things done by the 'bad guys', and the 'bad guys' see the benefit of the work of the good. He calls that 'vapor' and 'futility'. Then he states that all a working man can hope for is to enjoy his food and drink and celebrate while he works in sorrow for his entire life.
16 - 17
"asher" (when / where / that) I "nathan" (gave) my heart and mind to know "chokmah" (wisdom / skill) and to see the "inyan" (occupation / task / business) done on Earth for "gam" (also / even) in the day and in the night, "shenah" (sleep) "ayin" (eyes / sight) "ayin" (not / nothing) "raah" (see / saw).
And I "raah" (saw / see) "kol" (all / every) work of 'Elohim that "lo" (not) "yakol" (prevail / overcome / endure) man to "matsa" (discover / find out / obtain) - the work that is done 'under the sun', in that which "amal" (toil / labor (with weariness)) man to "baqash" (seek / search / desire) and "lo" (not / none) "matsa" (discover / find out...) and "gam" (also / even / indeed) though "amar" (say / said) the "chakam" (wise / skilled / learned) to "yada" (know / understand / acknowledge) "lo" (not) is he able to "matsa" (discover / find out).
He had set out to become wise, and see the work that is done.....
And then there is a problem with exactly what the rest of our verse 16 says. As you can see at the compare translations link below. Very Nearly every one of them has a different take on it. Including Saint Jerome's Vulgate:
"et adposui cor meum ut scirem sapientiam et intellegerem distentionem quae versatur in terra est homo qui diebus ac noctibus somnum oculis non capit"
"And I applied my heart to know wisdom, and to understand the distraction that is upon earth: for there are some that day and night take no sleep with their eyes." (see link below)
We'll just say: "somebody isn't sleeping, day or night", and leave it at that.
Then this section ends with the statement that he beheld all that GOD had done, yet a man cannot know all that is done, and even if you seek it, you can't find it, and furthermore, if the wise man thinks he knows, he doesn't.
Outside resources:
The Hebrew to English Interlinear https://biblehub.com/interlinear/ecclesiastes/7.htm
Compare Translations for -
Ecclesiastes 7:28 https://www.biblestudytools.com/ecclesiastes/7-28-compare.html
And 8 : 1 https://www.biblestudytools.com/ecclesiastes/8-1-compare.html
And..... verse 16https://www.biblestudytools.com/ecclesiastes/8-16-compare.html
The Latin to English Vulgate https://vulgate.org/ot/ecclesiastes_8.htm
Ointment Jar of Sithathoryunet, Date: ca. 1887 1813 B.C. https://www.metmuseum.org/art/collection/search/543972
"Nard oil from Jerusalem: we discover the benefits of this ancient ointment" https://www.holyart.com/blog/religious-items/nard-oil-from-jerusalem-we-discover-the-benefits-of-this-ancient-ointment/
"Meet the White House Plumbers" https://www.thehistoryreader.com/us-history/meet-the-white-house-plumbers/
"....he had to be sworn in .... 'Do you solemnly swear to tell the truth, the whole truth and nothing but the truth, so help you God?' G. Gordon Liddy s frank answer to the committee: 'No.'"
Time Magazine Archive https://time.com/archive/6857898/special-section-watergates-sphinx-speaks/
Our study of the "Song of Solomon" chapters 5 and 6 https://themediadesk.com/newfiles7/sos5-6.htm
Ecclesiastes: Part One: About the Book and Study Index.
Part Three: A bit of Review.
NOTE: The Bible Study Lesson presented above is posted as a reference document to begin a conversation of the topic. And that's it. Please accept it at such.
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